क़ुरआन के अर्थों का अनुवाद - अंग्रेज़ी अनुवाद - डॉ. वलीद ब्लेहिश उमरी - काम जारी है। * - अनुवादों की सूची
مَّا لَهُم بِهِۦ مِنۡ عِلۡمٖ وَلَا لِأٓبَآئِهِمۡۚ كَبُرَتۡ كَلِمَةٗ تَخۡرُجُ مِنۡ أَفۡوَٰهِهِمۡۚ إِن يَقُولُونَ إِلَّا كَذِبٗا
(5) They are not in possession of ˹the slightest˺ knowledge of that neither were their forefathers[3739]—grave indeed is the word that comes out of their mouths; they say nothing but ˹sheer˺ lying![3740]
[3739] False knowledge based on heresy and whimsical thinking is exposed for what it is right at the outset of the sura. What follows is a fuller exposure of the fragility of their self-claimed knowledge: “Verily, they found their forefathers have gone astray *and so they rush after their footsteps!” (37: 69-70); “And their saying ˹boastfully˺: “We have killed the Messiah, ʿĪsā ˹Jesus˺, son of Maryam, the Messenger of Allah”, they neither killed him nor did they crucify him, but it was only made to appear like so to them. Indeed those who differed regarding him are ˹extremely˺ doubtful about him; they have no ˹real˺ knowledge about him; they are only following guesses. Certainly they did not kill him!” (4: 157)
[3740] The graveness of this single most lie stems from the fact that it is based on absolute, mere conjectural knowledge, having no evidence, neither intellectual nor scriptural, whatsoever to it, and that it is against none other than God Almighty Himself; to Whom such a lie, either wittingly or otherwise, ascribes imperfection. Having a child entails partaking in Godship, the need for a wife to fulfil emotional and bodily functions with, and likeness to His creation who stand in need of offspring. Thus doing, they do not really realize the solemnity of their fallacious claim: “And they say: “The Most Merciful has taken ˹for Himself˺ a child! *indeed you have brought forth a horrendous thing, * whereby the skies are almost torn, the ground is split asunder, and the mountains fall in ruins *that they ascribe a child to the Most Merciful!” (19: 88-91).
[3740] The graveness of this single most lie stems from the fact that it is based on absolute, mere conjectural knowledge, having no evidence, neither intellectual nor scriptural, whatsoever to it, and that it is against none other than God Almighty Himself; to Whom such a lie, either wittingly or otherwise, ascribes imperfection. Having a child entails partaking in Godship, the need for a wife to fulfil emotional and bodily functions with, and likeness to His creation who stand in need of offspring. Thus doing, they do not really realize the solemnity of their fallacious claim: “And they say: “The Most Merciful has taken ˹for Himself˺ a child! *indeed you have brought forth a horrendous thing, * whereby the skies are almost torn, the ground is split asunder, and the mountains fall in ruins *that they ascribe a child to the Most Merciful!” (19: 88-91).
अरबी तफ़सीरें:
فَلَعَلَّكَ بَٰخِعٞ نَّفۡسَكَ عَلَىٰٓ ءَاثَٰرِهِمۡ إِن لَّمۡ يُؤۡمِنُواْ بِهَٰذَا ٱلۡحَدِيثِ أَسَفًا
(6) Would you then ˹Muhammad˺ waste your life away after them in sorrow[3741], should they not Believe in this discourse![3742]
[3741] The Noble Messenger (ﷺ) was greatly distressed by the obduracy and Denial of his own people of his Message, to the extent of almost wasting himself away in the process (cf. al-Ṭabarī, Ibn al-Jawzī, Ibn Kathīr): “And what of one, the evil of whose deeds has been made to seem fair to him, such that he thinks it beautiful? Truly Allah leads astray whomsoever He wills and guides whomsoever He wills; so let not your soul be expended in regrets over them—truly Allah knows that which they do” (35: 8).
[3742] al-Ḥadīth (the discourse) is the Qur’an (cf. al-Saʿdī, al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
[3742] al-Ḥadīth (the discourse) is the Qur’an (cf. al-Saʿdī, al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
अरबी तफ़सीरें:
إِنَّا جَعَلۡنَا مَا عَلَى ٱلۡأَرۡضِ زِينَةٗ لَّهَا لِنَبۡلُوَهُمۡ أَيُّهُمۡ أَحۡسَنُ عَمَلٗا
(7) [3743]Verily We made whatever is on Earth an adornment for it[3744] so that We may test them (people) as to who of them does better deeds[3745];
[3743] This fact is stated here to soothe the state of mind of the Noble Messenger (ﷺ); the Earth was created to be an abode of tests and trials to see who does good and who does not. It is natural that some people will fare worse than others in this regard. So let no one grieve over not being able to guide these (cf. Abū Ḥayyān, al-Biqāʿī, Naẓm al-Durar): “He is the One Who created the Heavens and Earth in six days – while His Throne had been over Water – to test you, whom of you does better” (11: 7).
[3744] Life is a test and the world is a place of great trial. Abū Saʿīd al-Khudrī (رضي الله عنه) narrated that the Messenger (ﷺ) said: “Life is ˹alluringly˺ lush green. Allah will instate you as successors in it and will see how you fare. So beware of the worldly life!” (Muslim: 2742)
[3745] “Then We made you successors in the land after them, so that We may see how you fare” (10: 14).
[3744] Life is a test and the world is a place of great trial. Abū Saʿīd al-Khudrī (رضي الله عنه) narrated that the Messenger (ﷺ) said: “Life is ˹alluringly˺ lush green. Allah will instate you as successors in it and will see how you fare. So beware of the worldly life!” (Muslim: 2742)
[3745] “Then We made you successors in the land after them, so that We may see how you fare” (10: 14).
अरबी तफ़सीरें:
وَإِنَّا لَجَٰعِلُونَ مَا عَلَيۡهَا صَعِيدٗا جُرُزًا
[3746] One very important feature of this sura is that it lays special emphasis on the very transient nature of life in this world. The message is that a person’s quest in it should not solely be seeking after its gains and adornment, but rather to invest in it for what comes after death (cf. Aya: 28, the moral of the story of the two fellows as in Ayas 45-46, and 103-105): “Indeed the example of the worldly life is nothing more than water that We send down from the sky; soon it gets mixed in the plants of the ground, the kind that people and animals consume, until when the land assumes its ornament and beautifies itself and its owners become sure that they are able over it, ˹there˺ comes upon it Our Command at night or in the morning and We make it mowed as if it did not thrive ˹only˺ yesterday—thus We detail the Signs for people who ponder!” (10: 24)
[3747] Ṣaʿīdan juruzan (wasteland) has two parts: the noun ṣaʿīd which means a dusty flat expanse of land and the adjective juruz which means arid but originally means that its herbage has been mowed down (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt).
[3747] Ṣaʿīdan juruzan (wasteland) has two parts: the noun ṣaʿīd which means a dusty flat expanse of land and the adjective juruz which means arid but originally means that its herbage has been mowed down (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt).
अरबी तफ़सीरें:
أَمۡ حَسِبۡتَ أَنَّ أَصۡحَٰبَ ٱلۡكَهۡفِ وَٱلرَّقِيمِ كَانُواْ مِنۡ ءَايَٰتِنَا عَجَبًا
(9) [3748]Or did you think ˹Muhammad˺ that the companions of the cave and the inscription[3749] were, of ˹all˺ Our Signs, ˹especially˺ wondrous!
[3748] After the preceding, tone-setting preamble, now comes the anxiously awaited answer. It begins with a note on the story that will shortly be narrated only showing, though made so significant by the Arabs and the Jews who asked about it, that it is not of great consequence compared to the many other Divine Signs (the creation of the Heavens and Earth, the alternation of day and night, the subjection of the sun, the moon and the planets, bringing the dead to life, to name a few) to which people are willingly heedless (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr). This passage gives a brief interest-building synopsis of the story, highlighting some significant aspects of it, only to be told in detail in the next passages where we will shed light on them.
[3749] al-Raqīm (translated here as the inscription) as it derives from the act of inscribing and writing (yarqumu). Exegetes have different views as to its nature. Some think it was a book the youths had in which they wrote the dictates of their religion or who they were and why they fled to the cave (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr); or the name of the mountain in which their cave was, or the valley in which this mountain was or the village from which they fled (cf. Ṭabarī, Ibn al-Jawzī).
[3749] al-Raqīm (translated here as the inscription) as it derives from the act of inscribing and writing (yarqumu). Exegetes have different views as to its nature. Some think it was a book the youths had in which they wrote the dictates of their religion or who they were and why they fled to the cave (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr); or the name of the mountain in which their cave was, or the valley in which this mountain was or the village from which they fled (cf. Ṭabarī, Ibn al-Jawzī).
अरबी तफ़सीरें:
إِذۡ أَوَى ٱلۡفِتۡيَةُ إِلَى ٱلۡكَهۡفِ فَقَالُواْ رَبَّنَآ ءَاتِنَا مِن لَّدُنكَ رَحۡمَةٗ وَهَيِّئۡ لَنَا مِنۡ أَمۡرِنَا رَشَدٗا
(10) ˹Mention˺ When the youths sought refuge in the cave then said: “Our Lord! Bestow Mercy of Your Own on us[3750] and make success[3751] the outcome of this matter of ours”.
[3750] The ‘mercy’ (rahmah) they asked God for is of a general purport (cf. al-Ṭabarī, Ibn Kathīr). Whoever God bestows mercy upon is given all that is good and spared all that is evil. But some exegetes give it a more specific meaning; to some, it is forgiveness, security and being delivered from enemies (cf. al-Zamakhsharī, al-Rasʿanī, al-Shawkānī, al-Qāsimī). Others limit it to forgiveness and provision (cf. al-Qurṭubī, al-Wāḥidī).
Ibn ʿĀshūr explains: “They asked for a specific kind of plentiful mercy while in a state of expecting the opposite. They intended to safeguard their religion from trials, so that they might not in their flight experience hardship or pain, and they would not be humiliated and set up as an example by the enemies of their religion”.
[3751] Rashadan (translated here as success) is a semantically complex word. Originally it derives from al-rushd (guidedness) which is the opposite of digression and being stray (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). Exegetes, however, give it a greatly detailed meaning. This whereby the youths asked God Almighty for a means and affairs of which the end is firmness on the path to the Truth, being spared from the Associators, gaining useful knowledge and acting upon it, so that their religious and worldly affairs would be on the right side (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Ibn ʿĀshūr explains: “They asked for a specific kind of plentiful mercy while in a state of expecting the opposite. They intended to safeguard their religion from trials, so that they might not in their flight experience hardship or pain, and they would not be humiliated and set up as an example by the enemies of their religion”.
[3751] Rashadan (translated here as success) is a semantically complex word. Originally it derives from al-rushd (guidedness) which is the opposite of digression and being stray (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). Exegetes, however, give it a greatly detailed meaning. This whereby the youths asked God Almighty for a means and affairs of which the end is firmness on the path to the Truth, being spared from the Associators, gaining useful knowledge and acting upon it, so that their religious and worldly affairs would be on the right side (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
अरबी तफ़सीरें:
فَضَرَبۡنَا عَلَىٰٓ ءَاذَانِهِمۡ فِي ٱلۡكَهۡفِ سِنِينَ عَدَدٗا
[3752] Their ears are specifically mentioned because the sense of hearing above and beyond any other sense is the one that spoils sleep most. If done in perfect circumstances, rarely is sleep disturbed by a cause other than noise (cf. Ibn ʿAṭiyyah).
अरबी तफ़सीरें:
ثُمَّ بَعَثۡنَٰهُمۡ لِنَعۡلَمَ أَيُّ ٱلۡحِزۡبَيۡنِ أَحۡصَىٰ لِمَا لَبِثُوٓاْ أَمَدٗا
(12) Then We brought them to life[3753], so that We may Know who of the two parties[3754] is closer to getting right the duration of their stay.
[3753] The expression baʿathnāhum (lit. We resurrected them) is employed because sleep is a kind of death (cf. Ibn ʿUthaymīn, Sūrat al-Kahf): “He is the One Who terminates your ˹lives˺ at night and knows what you earn during the day, then He sets you off ˹again˺ during it ˹the day˺ so that a specified term comes to an end”. (6: 60)
[3754] Given its great length, the duration of their stay in the cave has proven somewhat of an issue of contention among the people of their town after they discovered them (cf. al-Zamakhsharī, al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr). But it is also thought that these ‘two parties’ were the youths themselves when they asked about the duration of their stay right after they woke up (cf. al-Shinqīṭī, Aḍwā’ al-Bayān). Yet, al-Qurṭubī sees that it is the opinion of most exegetes that these two were the youths themselves on the one hand and the people of their town on the other.
It remains that the finer details of their story are not known for sure as there exist many versions of it (cf. Encyclopedia Britannica, “Seven Sleepers of Ephesus”) and the Qur’an leaves some of these out since they only lead to beclouding contention rather than illuminating knowledge. Further, it is of little moral use to get into these debates besides what God Almighty says in His Book as found in this sura. The Noble Messenger (ﷺ) himself is told (Aya 22 below) not to be dragged into these details: “Do not ˹Muhammad˺ argue ˹with anyone˺ in their regard, except cursorily. Do not ˹neither˺ seek the counsel from any of those about them.”
Although this is the most significant part of their story and thanks to which they have been immortalized in history, this one issue of the duration of their stay (which is so precisely calculated in the Qur’an as we will come in see in Aya 25 below; refer also to how many the youth were) goes on to show how little people know and how groundless their knowledge would be if they were left to their own means, to discern something as simple as dates and durations (cf. Ibn ʿĀshūr), especially of the things and beings that we find only records of and can find no traces of which or whom.
[3754] Given its great length, the duration of their stay in the cave has proven somewhat of an issue of contention among the people of their town after they discovered them (cf. al-Zamakhsharī, al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr). But it is also thought that these ‘two parties’ were the youths themselves when they asked about the duration of their stay right after they woke up (cf. al-Shinqīṭī, Aḍwā’ al-Bayān). Yet, al-Qurṭubī sees that it is the opinion of most exegetes that these two were the youths themselves on the one hand and the people of their town on the other.
It remains that the finer details of their story are not known for sure as there exist many versions of it (cf. Encyclopedia Britannica, “Seven Sleepers of Ephesus”) and the Qur’an leaves some of these out since they only lead to beclouding contention rather than illuminating knowledge. Further, it is of little moral use to get into these debates besides what God Almighty says in His Book as found in this sura. The Noble Messenger (ﷺ) himself is told (Aya 22 below) not to be dragged into these details: “Do not ˹Muhammad˺ argue ˹with anyone˺ in their regard, except cursorily. Do not ˹neither˺ seek the counsel from any of those about them.”
Although this is the most significant part of their story and thanks to which they have been immortalized in history, this one issue of the duration of their stay (which is so precisely calculated in the Qur’an as we will come in see in Aya 25 below; refer also to how many the youth were) goes on to show how little people know and how groundless their knowledge would be if they were left to their own means, to discern something as simple as dates and durations (cf. Ibn ʿĀshūr), especially of the things and beings that we find only records of and can find no traces of which or whom.
अरबी तफ़सीरें:
نَّحۡنُ نَقُصُّ عَلَيۡكَ نَبَأَهُم بِٱلۡحَقِّۚ إِنَّهُمۡ فِتۡيَةٌ ءَامَنُواْ بِرَبِّهِمۡ وَزِدۡنَٰهُمۡ هُدٗى
(13) [3755]We[3756] shall recount to you ˹Muhammad˺ their notable news with the Truth. They were ˹few˺ youths who ˹truly˺ Believed in their Lord and We increased them in guidedness[3757].
[3755] Over the next passages comes a useful detailing of the true account of their story which is based on real knowledge as opposed to the much guesswork that surrounds their story (cf. Ibn ʿĀshūr).
[3756] The Noble Messenger (ﷺ) is told the truthful account of their news by none other than God Almighty, the Omniscient, Himself (cf. al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr).
[3757] This was the immediate reward for their firm Faith in God. They were also given greater Faith, viz. the ability to act upon the Truth and do good (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī): “Those who were ˹willingly˺ guided, He increased them in guidedness and bestowed their Mindfulness upon them” (47: 17).
[3756] The Noble Messenger (ﷺ) is told the truthful account of their news by none other than God Almighty, the Omniscient, Himself (cf. al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr).
[3757] This was the immediate reward for their firm Faith in God. They were also given greater Faith, viz. the ability to act upon the Truth and do good (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī): “Those who were ˹willingly˺ guided, He increased them in guidedness and bestowed their Mindfulness upon them” (47: 17).
अरबी तफ़सीरें:
وَرَبَطۡنَا عَلَىٰ قُلُوبِهِمۡ إِذۡ قَامُواْ فَقَالُواْ رَبُّنَا رَبُّ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ لَن نَّدۡعُوَاْ مِن دُونِهِۦٓ إِلَٰهٗاۖ لَّقَدۡ قُلۡنَآ إِذٗا شَطَطًا
(14) We further made their hearts resolute[3758], as they rose up[3759] and said: “Our Lord is ˹none but˺ the Lord of the Heavens and Earth! We shall not supplicate to any ‘god’ besides Him; otherwise our utterance would be ˹preposterously˺ too far away ˹from the Truth˺![3760]”
[3758] Rabaṭnā ʿalā qulūbihim (lit. We tied over their hearts) is an Arabic expression denoting resoluteness and firmness (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt).
[3759] They most needed these firm hearts as they rose up in the face of their people and the ruler who wielded all means of power in that society and resolutely challenged the status quo (cf. Ibn ʿAṭiyyah).
[3760] Shaṭatan is an utterance that is preposterous and too far away from the Truth (cf. al-Ṭabarī, Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt).
[3759] They most needed these firm hearts as they rose up in the face of their people and the ruler who wielded all means of power in that society and resolutely challenged the status quo (cf. Ibn ʿAṭiyyah).
[3760] Shaṭatan is an utterance that is preposterous and too far away from the Truth (cf. al-Ṭabarī, Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt).
अरबी तफ़सीरें:
هَٰٓؤُلَآءِ قَوۡمُنَا ٱتَّخَذُواْ مِن دُونِهِۦٓ ءَالِهَةٗۖ لَّوۡلَا يَأۡتُونَ عَلَيۡهِم بِسُلۡطَٰنِۭ بَيِّنٖۖ فَمَنۡ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبٗا
(15) “These are our folks ˹who˺[3761] took ‘gods’ besides Him. Would they not then bring forth a compelling authority in their regard. Who then is more wrong than he who fabricates lies against Allah!”
[3761] This either could have been said in front of the ruler or among themselves as they made up their resolution over the matter (cf. Ibn ʿAṭiyyah).
अरबी तफ़सीरें:
क़ुरआन के अर्थों का अनुवाद - अंग्रेज़ी अनुवाद - डॉ. वलीद ब्लेहिश उमरी - काम जारी है। - अनुवादों की सूची
अनुवाद डॉ. वलीद बलेहिश अमरी.